A Glimpse of God, Part 6
A Diſcourſe of the Eternity of God.
Deut. 33. 27. The eternal God is thy Refuge.
CHAP. I.
THis Chapter (as ye may ſee by the Contents) contains three things.
1. The Majeſty of the God of Iſrael, from the firſt to the ſixth verſe.
2, The Bleſſings of the twelve Tribes of Iſrael, from verſ. 6. to v. 26.
Then 3. from the 26. to the end, he ſheweth the Excellency of Iſrael above all Nations; this belongeth to all the twelve Tribes, and not to any one in particular above the other.
Their Excellency lies in theſe things.
1. That God is the God of Iſrael, verſ. 26. he is called the God of Jeſ…run.
2. That God is for their help and R…uge: Other Nations had their imagined tutelar gods, which could not help nor protect them; but the true and onelyonly God was Iſrael's Protector; there's no Protector like to him. From this, two excellent bleſſings follow;
1. Victory over their Enemies, becauſe God is their help and refuge, and his everlaſting arms uphold them: The eternal God is thy refuge, and underneath are the everlaſting arms, and he ſhall thruſt out the enemy from before thee, and ſay, Deſtroy them. 2. Beſides their ſafety, the Heaven from above ſhould drop down bleſſings upon them, and the Earth ſhould yield plenty to them, becauſe God is their God: Iſrael then ſhall dwell in ſafety alone: the fountain of Jacob ſ…ll be upon a land of corn and wine, alſo his heaven ſhall drop down dew. Verſ. 28.
Then Moſes breaks forth into a gratulatory exclamation: Happy art thou, O Iſrael! who is like unto thee? verſ. 29. No Nation ſo happy as Iſrael, becauſe God (to whom no God is like) is their God: The Eternal God is thy Refuge.
CHAP. II.
THe Point that I will handle from theſe words, is this;
That God is an Eternal God.Obſerv.
Here I will ſhew firſt, what Eternity is; then prove the Point by Scripture and Reaſon; then make Uſe of it.
Eternity is taken three ways.
1. Propriè, properly: So it noteth to be without beginning and end; ſo God onelyonly is Eternal.
2. Impropriè: So it noteth to have a beginning, but no ending; ſo Angels, ſo the Souls of Men are eternal.
3. Abuſivè: So ſome things are ſaid to be eternal, which have had a beginning, and ſhall alſo have an end; they are called Eternal, in reſpect of their long continuance and duration; ſo Circumciſion, and other Moſaical Ceremonies, were called Eternal or everlaſting; and the Land of Canaan was called an everlaſting poſſeſſion, that is, they ſhould continue for a long time.
I am to ſpeak of that which is properly and abſolutely Eternal: That is therefore properly and abſolutely Eternal, which hath no beginning of his being, nor end; that is, without ſucceſſion, always the ſame.
Three things are required in abſolute Eternity.
1. That it hath no beginning of his being.
2. That there is no ſucceſſion or alteration in that being, nothing before nor after, but is always the ſame; therefore Eternity is called, Nunc permanens, or continuans; it is the ſame from Eternity to Eternity.
3. That it hath no End of his being.
Here you may ſee a vaſt differenceThe differences between Time and Eternity. between Time and Eternity.
1. Time hath a beginning and ending; Time ſhall be no more.
2. In Time there is prius & poſterius, paſt, preſent, and to come; but in Eternity, there is not praeteritio, nor futuritio, neither praeterition, nor futurition ſed nunc ſempèr ſtans.
3. Time compared to Eternity, is but a drop to the vaſt Ocean, or as a grain of Sand to the whole circumference of Heaven, or as a moment in reſpect of millions of millions of Ages: or elſe, Time is but as a momentany ſpace in the midſt of Eternity. There is an Everlaſting from which Time iſſued, there is an Everlaſting into which Time ſhall be ſwallowed up.
'Tis true, when we ſpeak or think of Eternity, we rather look forward than backward; but we muſt look backward to Eternity before Time, as well as forward to Eternity after Time.
CHAP. III.
NOw that God is thus Eternal, that he hath no beginning of being or ending, and in him is no ſucceſſion, but he is the ſame yeſterday, to day, and for ever, ſhall be proved by Scripture and by Reaſon. Firſt, by Scripture: Pſal. 90. 2. From everlaſting to everlaſting thou art God. In reſpect of his eternity before time he is called the Ancient of days. Dan. 7. 9. and he is ſaid to be everlaſting, and to be a King of old. Pſal. 74. 12. This ſheweth he had no beginning. In reſpect of his eternity after time, he is called the everlaſting God. Rom. 16. 26. An everlaſting King, 1 Tim. 1. 17. That there is no ſucceſſion or priority or poſteriority in God, but is from everlaſting to everlaſting the ſame, we may ſee, Pſalm. 102. 26. 27. The heavens ſhall periſh, but thou ſhalt endure, yea, all of them ſhall wax old like a garment, and as a veſture ſhalt thou change them, and they ſhall be changed, but thou art the ſame, and thy years ſhall have no end: therefore his mercy is ſaid to be everlaſting, Pſal. 100. 5. he is merciful from eternity, and ſo to eternity: his kingdome is everlaſting, his ſtrength everlaſting, his glory to be everlaſting, denoting there is no ſucceſſion or variation in God, but he is eternally the ſame. The Reaſons of this point follow.
1. That which gave Being to allReaſ. 1. that ever hath, had, or ſhall have Being, is eternal, without beginning or ending: now God gave being to all that hath being: who made the worlds, even from the higheſt heaven to the loweſt hell, with all creatures contained in them, Heb. 11. 3. By him were made the ages or worlds; the word imports that both time andforeign. ages were made by him, as well as the creatures that have their continuance, ſome a longer duration, others a ſhorter. Hence God is called King of ages, 1 Tim. 1. 17. becauſe all times and ages of the world are ſubject to him: and he is ſaid to be before the worlds were made: Chriſt ſpeaks of himſelf, and ſaith, The Prov 8. 22. ad. 30. ver.Lord poſſeſſed me in the beginning of his way, before his works of old, I was ſet up from everlaſting, from the beginning, or ever the earth was: when there were no depths I was brought forth, when there were no fountains abounding with water: before the hills were ſetled, before the mountains, was I brought forth: while as yet he had not made the earth, nor the fields, nor the higheſt part of the duſt of the earth; when he prepared the heavens, I was there, &c. Then was I by him, as one brought up with him, and I was daily his delight, rejoycing always before him, Rejoycing in the habitable parts of the earth, and my delights were with the ſons of men: here you may ſee that God was before the world was made, and that all the world was made by him.
2. He that had glory and honour before the world was, and whoſe decrees and purpoſes were before the world was, is eternal; but God had glory before the world was. John 17. 5. Chriſt prayeth thus unto his Father, Father, glorifie thou me with thine own ſelf, with the glory which I had with thee before the world was. His decrees and purpoſes likewiſe were before the world began. 2 Tim. 1. 9. It is ſaid that his own purpoſe and grace was given in Chriſt Jeſus before the world began: the election of men to glory was before the world.
3. He that had being from himſelf, is without beginning and ending: but God Jehovah had being from himſelf, and not from any other, for had he being from another, he could not be Jehovah, ens primum, ens abſolutè independens.
4. He that onelyonly gives eternal rewards is eternal, quod efficit tale, magis tale: he that makes eternal things muſt be more eternal: the Lord onelyonly gives eternal rewards, life eternal to believers, death eternal to impenitent unbelieving ſinners; only God hath the keys that opens the everlaſting doors of eternal life to ſet open for all his ſaints; he hath the keyes of everlaſting damnation, and thither ſhall unbelieving miſcreants enter.
CHAP. IV.
IF God be eternal, then he onelyonly isƲſe 1. the true God whom we worſhip, becauſe he only is eternal; as Rabſhakeh in his boaſt cries out; where are the Gods of Zepharvaim, Henah and Ivah? all the gods of the nations periſhed like the dung on the earth, but God abideth for ever, he will never deſert and forſake thoſe that worſhip him in Spirit and truth, but as he here promiſeth Iſrael, ſo he doth to all his ſervants; the eternal God will be their refuge, their habitation.
2. If God be eternal, then all thoſe make an ill bargain, that for the love of ſome baſe luſt loſe an eternal God, who prefer the fruition of pleaſures and profits before him: What ſhall it profit a man to win the whole world and loſe his own ſoul? the ſame and more may be ſpoken to ſuch perſons; what ſhall it profit a man to win a thouſand worlds, and to loſe an eternal and immortal God? The day is coming when all wretched worldlings ſhall cry out as Iſrael did at the ſacrifice of Elijah; The Lord God he is God, the Lord God he is God? Baal is not God: ſo riches are not an eternal God, honors are not an eternal God, pleaſures are not an eternal God, but God only is eternal: oh that I could now ſay, the eternal God is mine! It will be moſt juſt in that day for God to caſt thee into eternal torments for rejecting him in this moment of thy life.
3. Then ſurely they are bleſſed, who have the eternal God for their reſuge, for their portion: happy are the people that are in ſuch a caſe, ſaith the Pſalmiſt, Pſal. 144. ult. ſpeaking of outward proſperity, who have barns and fields full of corn, ſtrong and fruitfull cattle; Eſau's bleſſing, the …atneſſe of the earth: but they rather are bleſſed that have the Lord to be their God, who have the Lord for their portion, who have the dew of heaven, which is Jacobs bleſſing: yea the very eternal God of heaven. All earthly treaſures which the word ſo greedily ſeeks after, and on which wicked worldlings ſet their hearts, will at one time or other take their wings and flee away, and will be ſeen no more, but the eternal God never forſakes thoſe who take him for their refuge and portion; he is e…ernal ſtrength in the Lord Jehovah is everlaſting ſtrength, Iſa. 26. 4. He gives eternal comforts, eternal honours, eternal riches, eternal pleaſures, Pſal. 16. ult. Eternal glory, and if he be once thine, he is thine to Eternity.
4. Since God is eternal: learn hence what ground we have to put all truſt and confidence in him; truſt ye in the Lord for ever, Pſal. 26. 4. There is no truſt to the favour of creatures, to man, the greateſt of men, becauſe their breath is in their noſtrils, the doors are always open; mans breath goeth forth, he returneth to his earth. Pſal. 146. 4. but God lives for ever: He is an eternal refuge, therefore thou mayeſt truſt to him always in all dangers: His ſtrength is eternal, therefore thou mayeſt truſt him in thy greateſt weakneſſes; his mercy endureth for ever, therefore thou ſhouldeſt never deſpair, but truſt in his mercy for ever and ever, Pſal. 52. 8. All in God is eternal; his Word, his Faithfulneſs, his Truth, he keepeth truth for ever, Pſal. 146. 6.
5. This ſhould encourage us to undergo momentany croſſes, loſſes, diſgraces, troubles, for God, when God calls us to it, becauſe he is eternal. Suppoſe thou endureſt the loſs of riches, they are but momentany, God will be eternal riches: If thou endureſt momentany diſgrace and diſhonour, God will give thee eternal honour and glory: I reckon, (ſaith S. Paul) that all the afflictions of this preſent time, are not worthy to be compared with that glory that ſhall be revealed, Rom. 8. 18. much leſs worthy are they to be compared with the eternal God of glory.
6. Here is an Uſe of Terrour to wicked men, who impenitently live and die in their ſins: for, if God be eternal, then your damnation, your curſe and ſorrows in Hell ſhall be eternal: The fire in hell is eternal fire, becauſe the eternal God made it, and will preſerve it to eternity; therefore your damnation to that fire (O ſinners) is eternal, becauſe God is an eternal Judge, and his ſentence and puniſhment ſhall be eternal, Iſa. 30. 33. Tophet is ordained of old, &c. he hath made it deep and large, the pile thereof is fire and much wood; the breath of the Lord like a ſtream of brimſtone doth kindle it.
CHAP. V.
IN the next place, conſider, if God be eternal, then is he a King eternal, and his dominion is for ever. This may appear,
1. From the continuance of his government and dominion, even from the foundations of the world. Earthly Kingdomes have had, and have their waxings and wanes, their increaſe and decreaſe, their glorious exaltations, and their heavy downfalls, and ruinous deſolations: but the Kingdome of God is the ſame, yeſterday, to day, and for ever. All creatures are under his dominion, and in ſubjection to his commands now, as at firſt; there is no decay in his government nor in creatures obedience, but ſtill his will is fulfilled.
2. By his continual protection of his Church and People from generation to generation; his Church never wanted Enemies, vowing the ruine and deſolation of her, from her foundation; it hath been in all Ages like a Candle ſet upon the top of an high Hill, the bluſtring winds of malice, oppoſition, and perſecution, puſſing, blowing, and ſtorming againſt it; yet the Eternal King hath preſerved it, that they could never blow it ou…. There is a whole Hell of Devils, and a World of wicked Men, whoſe hearts Satan hath filled with malice againſt the Church; yet the gates of Hell could never prevail againſt it.
3. Becauſe God to day and yeſterday binds the Conſciences of men, and ſo for ever: Conſcience is God's Vicegerent, and Lord Deputy in the hearts of men; that Government endureth, his Laws do ſtill bind the Conſcience: Men's Conſciences are terrified for the breach of his Laws; 'tis none but he can ſpeak peace, or continue terrour.
4. His Kingdome is for ever: for at the deſtruction of the world, he will reign as abſolute King in Heaven, and over Hell. In Heaven a glorious King, over Hell a juſt and terrible King; honouring his Subjects with Crowns of immortal glory, and puniſhing the Rebels with Chains of utter darkneſ he will tread down his Enemies, and they ſhall be trodden down into the pi… of everlaſting confuſion.
But it may be ſaid, Albeit God beObject. an eternal King, yet the Enemies do ſometimes prevail againſt the Church, how then doth he continually protect it?
1. It is true, they may and do prevailSol. over part of the Church, but not over the whole, and never ſhall prevail; they may deſtroy the ſuburbs of this holy City, but never ſhall they raſe Jeruſalem down to the ground.
2. They may and do ſometimes prevail over perſons, not over the the cauſe, which is the Truth of God, and his …eligion: the bodies of God's Saints have been caſt into the ſtreets like mire, by the Antichriſtian party; but the Truths of God, which they profeſſed, ſhall be preſerved as a Jewel in a Cab…net.
3. The ſufferings of the Saints are their ſpiritual warfare againſt the Enemies of Chriſt's Kingdome. Conſider this▪ the Saints are never conquered, though they ſuffer the ſpoiling of ther goods, the loſs of their lives and liberties. While the ſhip is in a ſtorm, we cannot ſay, 'tis caſt away; but when it is ſplit upon a rock, and men and goods are ſunk in the Sea: So it is with Chriſtians; while they are in ſtorms they are not caſt away, but when they make ſhipwrack of Faith. Oh, the dominion and power of God over the Enemies malice, and a Chriſtians heart, that he is not caſt away in ſuch ſtorms!
CHAP. VI.
NOw as God's dominion and power, ſo likewiſe his glory is eternal. 1 Tim. 1. 17. the Apoſtle aſcribes it to him. Here I will give general Reaſons for all.
1. Becauſe as God is from everlaſtingReaſ. 1. to everlaſting, Pſal. 90. 2. ſo whatſoever is in God, is from everlaſting to everlaſting; his dominion, his power and glory, all his prerogatives and properties are from everlaſting to everlaſting; if his mercy enduſeth for ever, then his glory will endure for ever: ſo his juſtice, his power, and all his divine excellencies, being but the divine nature and eſſence, endure for ever; his glory then muſt endure for ever. God is glorified in Heaven by his Saints, becauſe his mercy endureth for ever; he is likewiſe glorified in Hell, becauſe his juſtice endureth for ever.
2. Becauſe God is abſolutely independingReaſ. 2. above all things whatſoever, therefore his dominion, power and glory, and all his divine excellencies are from eternity to eternity. What is the reaſon that all the excellencies in the Creatures are not from eternity? it is becauſe they are depending, and all came from an external cauſe. Why are the Creatures and created excellencies mutable and fading? It is becauſe they depend upon that external cauſe, and according to his withdrawing, or putting forth his influence, ſo the creatures do flouriſh or wither: But God's dominion, power, and glory are originally from himſelf, and not derivatively from an external cauſe: therefore without beginning, becauſe he had none▪ and ſhall have no end, becauſe there is none can put an end to his power and dominion.
'Tis by this eternal King that all earthly Kings do reign; and from him they receive honour, dominion, power, and riches, and therefore at his pleaſure they ſhall caſt down their Crowns and Scepters before him: but God reigneth by himſelf, and hath his dominion, power, and glory in himſelf, and from himſelf, therefore it is from eternity to eternity.
In the laſt place, the thoughts of this ſhould wonderfully quicken us up to get an intereſt in this eternal and omnipotent King of glorious ſtate. Why do ye ſpend your days in the purſuit of periſhing vanities? Suppoſe you had a Kingdome in this world, all the treaſures, riches, ſtrength, and all the glory of an earthly Kingdome; 'tis ſomewhat that would perhaps make your hearts to overflow with joy and pride, yet 'tis nothing in compariſon of an intereſt in God. An earthly Kingdome is not for ever; earthly Princes die like ordinary men, then all their earthly honours, pleaſures, treaſures and riches die with them: the World it ſelf had a beginning, and ſo ſhall have an end, then ſhall all the glory of the world paſs away: but God is for ever, his Kingdome, power and glory are eternal; therefore in getting an eternal God, you ſhall obtain an eternal Kingdome, and eternal glory.
Be you Judges, whether it be not better to be godly, how miſerable ſoever for the preſent, and to be glorious and happy in the enjoying of an eternal God for ever; or to be rich, potent, and glorious in this preſent world, and to be deſtroyed from the preſence of God for ever. Lay to heart theſe things: Thy time is drawing nigh, when all thy worldly pomp, power, riches, honour, credit, eſteem among the Rich in the world will be at an end; if you neglect a diligent ſeeking after an eternal good, what will ye do when your power and glory, and eſteem, and riches ſhall fail, and you have no intereſt in this God of eternal power and glory? Wo unto you, when you ſhall be thrown out of the world, ſhut out of the Kingdom of God, and be both thrown and trodden down for enemies into the burning priſon, to ſuffer the everlaſting vengeance of the eternal King of glory.